Backsliding

Backsliding Concordance

Backsliding – Is when a believer turns away from God and goes after his sinful ways.

Concordance of Verses

Is turning from God 1Ki 11:9
Is leaving the first love Re 2:4
Is departing from the simplicity of the gospel 2Co 11:3; Ga 3:1-3; 5:4,7
God is displeased at Ps 78:57,59
Warnings against Ps 85:8; 1Co 10:12
Guilt and consequences of Nu 14:43; Ps 125:5; Isa 59:2,9-11; Jer 5:6; 8:5,13; 15:6; Lu 9:62
Brings its own punishment Pr 14:14; Jer 2:19
A haughty spirit leads to Pr 16:18
Proneness to Pr 24:16; Ho 11:7
Liable to continue and increase Jer 8:5; 14:7
Exhortations to return from 2Ch 30:6; Isa 31:6; Jer 3:12,14,22; Ho 6:1
Pray to be restored from Ps 80:3; 85:4; La 5:21
Punishment of tempting others to the sin of Pr 28:10; Mt 18:6
Not hopeless Ps 37:24; Pr 24:16
Endeavour to bring back those guilty of Ga 6:1; Jas 5:19,20
Sin of, to be confessed Isa 59:12-14; Jer 3:13,14; 14:7-9
Pardon of, promised 2Ch 7:14; Jer 3:12; 31:20; 36:3
Healing of, promised Jer 3:22; Ho 14:4
Afflictions sent to heal Ho 5:15
Blessedness of those who keep from Pr 28:14; Isa 26:3,4; Col 1:21-23
Hateful to saints Ps 101:3

Exemplified

Israel. Ex 32:8; Ne 9:26; Jer 3:11; Ho 4:16
Saul. 1Sa 15:11
Solomon. 1Ki 11:3,4
Peter. Mt 26:70-74

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Anointing, Sacred

Anointing, Sacred
David Cox’s Topical Bible Concordance

Anointing, Sacred.
Antiquity of Ge 28:18; 35:14
Consecrates to God’s service Ex 30:29
Persons who received
Prophets. 1Ki 19:16; Isa 61:1
Priests. Ex 40:13-15
Kings. Jdj 9:8; 1Sa 9:16; 1Ki 1:34
Things which received
Tabernacle, &c. Ex 30:26,27; 40:9
Brazen altar. Ex 29:36; 40:10
Brazen laver. Ex 40:11
Those who partook of
Protected by God. 1Ch 16:22; Ps 105:15
Not to be injured or insulted. 1Sa 24:6; 26:9; 2Sa 1:14,15; 19:21
Oil or ointment for
Divinely prescribed. Ex 30:23-25
Compounded by the priests. 1Ch 9:30
An holy anointing oil for ever. Ex 30:25,31
Not to be imitated. Ex 30:32
To be put on no stranger. Ex 30:33
Jews condemned for imitating. Eze 23:41
Illustrative of the anointing
Of Christ with the Holy Spirit. Ps 45:7; Isa 61:1; Lu 4:18
Of saints with the Holy Spirit. 1Jo 2:27

Anointing

Anointing
David Cox’s Topical Bible Concordance

Anointing.
With oil Ps 92:10
With ointment Joh 11:2
Was used for
Decorating the person. Ru 3:3
Refreshing the body. 2Ch 28:15
Purifying the body. Es 2:12; Isa 57:9
Curing the sick. Mr 6:13; Jas 5:14
Healing wounds. Isa 1:6; Lu 10:34
Preparing weapons for war. Isa 21:5
Preparing the dead for burial. Mt 26:12; Mr 16:1; Lu 23:56
The Jews were very fond of. Pr 27:9; Am 6:6
Was applied to
The head. Ps 23:5; Ec 9:8
The face. Ps 104:15
The feet. Lu 7:38,39; Joh 12:3
The eyes. Re 3:18
Ointment for
Richly perfumed. Song 4:10; Joh 12:3
Most expensive. 2Ki 20:13; Am 6:6; Joh 12:3,5
Prepared by the apothecary. Ec 10:1
An article of commerce. Eze 27:17; Re 18:13
Neglected in times of affliction. 2Sa 12:20; 14:2; Da 10:3
Neglect of, to guests, a mark of disrespect Lu 7:46
A token of joy Ec 9:7,8
Deprivation of, threatened as a punishment De 28:40; Mic 6:15
Why recommended by Christ in times of Fasting Mt 6:17,18

Anger

Anger
David Cox’s Topical Bible Concordance

• Forbidden Ec 7:9; Mat. 5:22; Rom. 12:19.
• A work of the flesh Gal. 5:20.
• A characteristic of fools Pro. 12:16; 14:29; 27:3; Ec 7:9.
• Connected with
-Pride. Pro. 21:24.
-Cruelty. Gen. 49:7; Pro. 27:3-4.
-Clamour and evil-speaking. Eph. 4:31.
– Malice and blasphemy. Col. 3:8.
– Strife and contention. Pro. 21:19; 29:22; 30:33.
• Brings its own punishment Job 5:2; Pro. 19:19; 25:28.
• Grievous words stir up Judg. 12:4; 2Sa. 19:43; Pro. 15:1.
• Should not betray us into sin Psa. 37:8; Eph. 4:26.
• In prayer be free from 1Ti. 2:8.
• May be averted by wisdom Pro. 29:8.
• Meekness pacifies Pro. 15:1; Ec 10:4.
• Children should not be provoked to Eph. 6:4; Col. 3:21.
• Be slow to Pro. 15:18; 16:32; 19:11; Tit. 1:7; Jam. 1:19.
• Avoid those given to Gen. 49:6; Pro. 22:24.




Justifiable, Exemplified
– Our Lord. Mar. 3:5.
– Jacob. Gen. 31:36.
– Moses. Exo. 11:8; 32:19; Lev. 10:16; Num. 16:15.
– Nehemiah. Ne 5:6; 13:17,25.
Sinful, Exemplified
– Cain. Gen. 4:5-6.
– Esau. Gen. 27:45.
– Simeon and Levi. Gen. 49:5-7.
– Moses. Num. 20:10-11.
– Balaam. Num. 22:27.
– Saul. 1Sa. 20:30.
– Ahab. 1Ki. 21:4.
– Naaman. 2Ki. 5:11.
– Asa. 2Ch. 16:10.
– Uzziah. 2Ch. 26:19.
– Haman. Est. 3:5.
– Nebuchadnezzar. Dan. 3:13.
– Jonah. Jon. 4:4.
– Herod. Mat. 2:16.
– Jews. Luk. 4:28.
– High Priest, &c. Act. 5:17; 7:54.





More entries from Vices

Baptism

Baptism

David Cox’s Topical Bible Concordance
Baptism.
As administered by John Mt 3:5-12; Joh 3:23; Ac 13:24; 19:4
Sanctioned by Christ’s submission to it Mt 3:13-15; Lu 3:21
Adopted by Christ Joh 3:22; 4:1,2
Appointed an ordinance of the Christian church Mt 28:19,20; Mr 16:15,16 Continue reading

accursed

Accursed

This concept goes hand in hand with the concept of blessing, or being blessed. To be blessed is to be in the favor of God such that God is actively giving you good things, protecting you, and helping you. To be accursed is the opposite. The person who involves themself with something that is “accursed” is to take, like, want, or otherwise involves themselves with something that utterly has God’s disapproval.

God identifies certain things as being “accursed”. These accursed things (and those people associated with it) are things under the condemnation of God, and will shortly fall under the actual punishment of God. The concept of accursed is someone or something that is cast off from God. They (for some reason, by their decision to reject God, or because God has seen their sins and decides to reject them) are separated from God and all the goodness that is associated with God.

Rahab was taken out of the accursed city, but the city and all that were in it fell under the condemnation and punishment of God Joshua 6:17.

Josh 6:18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.

God made everything in this city “accursed”, i.e. the Israelites were not to take or rescue anything from it, not animal, not possessions, not even money, gold or silver. Think atom bomb here. Everybody and everything is destroyed and nothing is to be left for Israel’s possession.

In Joshua 7 Achan took gold from the accursed city, and this caused the wrath of God. The entire story of Achan speaks to us of an utter and explosive declaration that things are not in themselves always good. Things associated with evil, especially things gotten through evil or wicked means, retain an association with that wickedness, and therefore, even though they in themselves can be good (food, money, clothing, etc), God has declared them off limits for us. From a purely carnal view, a gold coin is a gold coin, and we should not refuse to grab it if we can (without law enforcement grabbing us for stealing). But the story of Achan teaches us that this thinking just doesn’t check with God.

Possessions gain a kind of moral association with them, and therefore we have to be careful not to grab what is morally wrong, or what is good but gotten through morally wrong means.

Isa 65:20 There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.

“Blessing” (a good thing) is not blessing (is not good for us) if it incures the wrath of God in the process.

Things declared accursed

 

The idea of being declared accursed is to have no remedy to the ills of life. In other words, the only true source of blessing and rescue from the issues of life is God. To be accursed is to have God say, “I am not at home, go away, and don’t come back”. When you enter that situation, their is utterly no hope. The problem is, is when a person that is not accursed does something to get involved with something or someone accursed, and thereby also becoming accursed by association. On the one hand, it can happen, and on the other, normal people utterly refuse and reject anything related with it because nothing good can come from it.

Illustration. Consider a large city with a nuclear power plant. Something happens and the power plant powders the entire city with radioactive dust. Everybody left things as they were, not taking anything with them. You go into the city knowing this. You pick up clothes, eat their food, and drive one of their cars, and go to jewelry shop and put on a lot of gold jewelry. What good does it do you? The more you involve yourself with anything there, the more radioactive you become. You take money from a bank and then go out of the city and start buying things, and shortly the police track you down, and put you in jail for passing off radioactive money. The people that received it also are wanting you lynched. Nothing good comes of anything related to the accursed city.

Jesus became “accursed” for us, by hanging on the cross, in order to save our souls.

Deut 21:23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

-DCox

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ablution

ABLUTION. definition a ceremonial washing of the body which has a spiritual meaning.

-DCox


 

Ritual purification is a feature of many religions. The aim of these rituals is to remove specifically defined uncleanliness prior to a particular type of activity, and especially prior to the worship of a deity. This ritual uncleanliness is not identical with ordinary physical impurity, such as dirt stains; nevertheless, body fluidsare generally considered ritually unclean.

Most of these rituals existed long before the germ theory of disease, and figure prominently from the earliest known religious systems of the Ancient Near East. Some writers remark that similarities between cleansing actions, engaged in by obsessive compulsive people, and those of religious purification rites point to an ultimate origin of the rituals in the personal groomingbehaviour of the primates, but others connect the rituals to primitive taboos.

Some have seen benefits of these practices as a point of health and preventing infections especially in areas where humans come in close contact with each other. While these practices came before the idea of the germ theory was public in areas that use daily cleaning, the destruction of infectious agents seems to be dramatic.[1] Others have described a ‘dimension of purity’ that is universal in religions that seeks to move us away from disgust, (at one extreme) and to uplift us towards purity and divinity, (at the other extreme). Away from uncleanliness to purity, and away from deviant to moral behavior, (within one’s cultural context)

[Wikipedia.org]


 

ABLUTION. A ceremony in use among the ancients, and still practised in several parts of the world. It consisted in washing the body, which was always done before sacrificing, or even entering their houses. Ablutions appear to be as old as any ceremonies, and external worship itself. Moses enjoined them, the heathens adopted them, and Mahomet and his followers have continued them. The Egyptians, the Greeks, the Romans, the Jews, all had them. The ancient Christians had their ablutions before communion, which the Romish church still retain before their mass, and sometimes after. The Syrians, Copts, & c. have their solemn washings on Good Friday; the Turks also have their ablutions, their Ghast, their Wodou, Aman,& c.

[Buck]

abstinence

ABSTINENCE.

In a general sense, is the act of refraining from something which we have a propension to or find pleasure in. It is more particularly used for fasting or forbearing of necessary food. Among the Jews, various kinds of abstinence were ordained by their law. Among the primitive Christians, some denied themselves the use of such meats as were prohibited by that law; others looked upon this abstinence with contempt; as to which Paul gives his opinion, Rom. 14:1,3. The council of Jerusalem, which was held by the apostles, enjoined the Christian converts to abstain from meats strangled, from blood, from fornication, and from idolatry, Acts xv. Upon this passage, Dr. Doddridge observes, “that though neither things sacrificed to idols, nor the flesh of strangled animals, nor blood, have or can have any moral evil in them, which should make the eating of them absolutely and universally unlawful; yet they were forbidden to the Gentile converts, because the Jews had such an aversion to them, that they could not converse freely with any who used them. This is plainly the reason which James assigns in the very next words, the 21st verse, and it is abundantly sufficient. This reason is now ceased, and the obligation to abstain from eating these things ceases with it. But were we in like circumstances again, Christian charity would surely require us to lay ourselves under the same restraint.”–The spiritual monarchy of the western world introduced another sort of abstinence, which may be called ritual, and consists in abstaining from particular meats at certain times and seasons, the rules of which are called rogations. If I mistake not, the impropriety of this kind of abstinence is clearly pointed out in 1 Tim. 4:3.–In England, abstinence from flesh has been enjoined by statute, even since the reformation; particularly on Fridays and Saturdays, on vigils and on all days commonly called fish days. The like injunctions were renewed under queen Elizabeth; but at the same time it was declared that this was done not out of motives of religion, as if there were any difference in meats, but in favour of the consumption of fish, and to mariners, as well as to spare the stock of sheep. See FASTING.

[Buck]

Abstinence, Total

David Cox’s Topical Bible Concordance

Means to not take in intoxicating substances, usually beverages.
• General references Lev. 10:8-10; Num. 6:3-4; Judg. 13:4, 13-14; Est. 1:8; Pro. 23:20, 31-32; 31:4; Jer. 35:6-8, 14; Luk. 1:15
• Instances of:
– Israelites in the wilderness Deu. 29:6.
– Samson Judg. 16:17; 13:3-5, 13-14; Num. 6:3-4.
– Daniel Dan. 1:8, 12.
– Rechabites Jer. 35:6-14.
– John the Baptist Mat. 11:18; Luk. 1:15; 7:33.

absolution

ABSOLUTION. Signifies acquittal.

It is taken also from that act whereby the priest declares the sins of such as are penitent remitted. The Romanists hold absolution a part of the sacrament of penance: and the council of Trent and that of Florence declare the form or essence of the sacrament to lie in the words of absolution. “I absolve thee “of thy sins.” According to this, no one can receive absolution without the privity, consent and declaration of the priest; except, therefore, the priest be willing, God himself cannot pardon any man. This is a doctrine as blasphemous as it is ridiculous. The chief passage on which they ground their power of absolution is that in John 20:23  “Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.” But this is not to the purpose; since this was a special commission to the apostles themselves, and the first preachers of the Gospel, and most probably referred to the power he gave them of discerning spirits. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elimas blind. But supposing the passage in question to apply to the successors of the apostles, and to ministers in general, it can only import that their office is to preach pardon to the penitent, assuring those who believe that their sins are forgiven through the merits of Jesus Christ; and that those who remain in unbelief are in a state of condemnation. Any idea of authority given to fallible, uninspired men to absolve sinners, different from this, is unscriptural; nor can I see much utility in the terms ministerial or declarative absolution, as adopted by some divines, since absolution is wholly the prerogative of God; and the terms above-mentioned, may, to say the least, have no good influence on the minds of the ignorant and superstitious.

[Buck]

Absence

The concept behind absence is that there are obligations and duties implied, and the particular person in question is not living up to those duties, and the most obvious beginning point is a physical presence where those duties are being performed. At church, absence implies that each and every believer has a duty and obligation to be at church to participate in the activities there. The lack of attending is a basic “absence” which is a lack of physical presence, but the concept goes further, in that that person does not participate in the activities that take place there.

Doubting Thomas is a classic New Testament example, where the resurrected Christ appeared to the disciples, and Thomas was not there, and he missed out on the activities there. There is therefore a twofold thought, one of not identifying correctly because of a physical absence, and then there is the idea that a physical absence also including a missing out on blessings and on contributions that the person can or could of made to the activities at that church reunion.

-DCox


 

Merriam-Webster defines this as…

a state or condition in which something expected, wanted, or looked for is not present or does not exist : a state or condition in which something is absent.

a failure to be present at a usual or expected place

a period of time when someone is not present at a place, job, etc.


 

Absence.

  • Missing, uncounted Eccl 1:15
  • Purposeful separation John 14:28
  • Feared reunion 2Co 12:20-21
  • Believers reunited Phil 1:25-26
  • Remembering those absent 1Th 2:17

[Anderson]